Part IV (Tertia Pars) Part 98 (1/2)
Reply Obj. 3: As Gregory says in a Homily on the Ascension (Hom. xxix in Evang.), ”it is the judge's place to sit, while to stand is the place of the combatant or helper. Consequently, Stephen in his toil of combat saw Him standing whom He had as his helper. But Mark describes Him as seated after the Ascension, because after the glory of His Ascension He will at the end be seen as judge.”
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SECOND ARTICLE [III, Q. 58, Art. 2]
Whether It Belongs to Christ As G.o.d to Sit at the Right Hand of the Father?
Objection 1: It would seem that it does not belong to Christ as G.o.d to sit at the right hand of the Father. For, as G.o.d, Christ is the Father's right hand. But it does not appear to be the same thing to be the right hand of anyone and to sit on his right hand. Therefore, as G.o.d, Christ does not sit at the right hand of the Father.
Obj. 2: Further, in the last chapter of Mark (16:19) it is said that ”the Lord Jesus was taken up into heaven, and sitteth on the right hand of G.o.d.” But it was not as G.o.d that Christ was taken up to heaven. Therefore neither does He, as G.o.d, sit at the right hand of G.o.d.
Obj. 3: Further, Christ as G.o.d is the equal of the Father and of the Holy Ghost. Consequently, if Christ sits as G.o.d at the right hand of the Father, with equal reason the Holy Ghost sits at the right hand of the Father and of the Son, and the Father Himself on the right hand of the Son; which no one is found to say.
_On the contrary,_ Damascene says (De Fide Orth. iv): that ”what we style as the Father's right hand, is the glory and honor of the G.o.dhead, wherein the Son of G.o.d existed before ages as G.o.d and as consubstantial with the Father.”
_I answer that,_ As may be gathered from what has been said (A. 1) three things can be understood under the expression ”right hand.”
First of all, as Damascene takes it, ”the glory of the G.o.dhead”: secondly, according to Augustine ”the beat.i.tude of the Father”: thirdly, according to the same authority, ”judiciary power.” Now as we observed (A. 1) ”sitting” denotes either abiding, or royal or judiciary dignity. Hence, to sit on the right hand of the Father is nothing else than to share in the glory of the G.o.dhead with the Father, and to possess beat.i.tude and judiciary power, and that unchangeably and royally. But this belongs to the Son as G.o.d. Hence it is manifest that Christ as G.o.d sits at the right hand of the Father; yet so that this preposition ”at,” which is a transitive one, implies merely personal distinction and order of origin, but not degree of nature or dignity, for there is no such thing in the Divine Persons, as was shown in the First Part (Q. 42, AA. 3, 4).
Reply Obj. 1: The Son of G.o.d is called the Father's ”right hand” by appropriation, just as He is called the ”Power” of the Father (1 Cor.
1:24). But ”right hand of the Father,” in its three meanings given above, is something common to the three Persons.
Reply Obj. 2: Christ as man is exalted to Divine honor; and this is signified in the aforesaid sitting; nevertheless such honor belongs to Him as G.o.d, not through any a.s.sumption, but through His origin from eternity.
Reply Obj. 3: In no way can it be said that the Father is seated at the right hand of the Son or of the Holy Ghost; because the Son and the Holy Ghost derive their origin from the Father, and not conversely. The Holy Ghost, however, can be said properly to sit at the right hand of the Father or of the Son, in the aforesaid sense, although by a kind of appropriation it is attributed to the Son, to whom equality is appropriated; thus Augustine says (De Doctr. Christ.
i) that ”in the Father there is unity, in the Son equality, in the Holy Ghost the connection of unity with equality.”
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THIRD ARTICLE [III, Q. 58, Art. 3]
Whether It Belongs to Christ As Man to Sit at the Right Hand of the Father?
Objection 1: It would seem that it does not belong to Christ as man to sit at the right hand of the Father, because, as Damascene says (De Fide Orth. iv): ”What we call the Father's right hand is the glory and honor of the G.o.dhead.” But the glory and honor of the G.o.dhead do not belong to Christ as man. Consequently, it seems that Christ as man does not sit at the right hand of the Father.
Obj. 2: Further, to sit on the ruler's right hand seems to exclude subjection, because one so sitting seems in a measure to be reigning with him. But Christ as man is ”subject unto” the Father, as is said in 1 Cor. 15:28. Therefore it seems that Christ as man does not sit at the Father's right hand.
Obj. 3: Further, on Rom. 8:34: ”Who is at the right hand of G.o.d,” the gloss adds: ”that is, equal to the Father in that honor, whereby G.o.d is the Father: or, on the right hand of the Father, that is, in the mightier gifts of G.o.d.” And on Heb. 1:3: ”sitteth on the right hand of the majesty on high,” the gloss adds, ”that is, in equality with the Father over all things, both in place and dignity.” But equality with G.o.d does not belong to Christ as man; for in this respect Christ Himself says (John 14:28): ”The Father is greater than I.”
Consequently, it appears unseemly for Christ as man to sit on the Father's right hand.
_On the contrary,_ Augustine says (De Symb. ii): ”By the expression 'right hand' understand the power which this Man, chosen of G.o.d, received, that He might come as judge, who before had come to be judged.”
_I answer that,_ As stated above (A. 2), by the expression ”right hand” is understood either the glory of His G.o.dhead, or His eternal beat.i.tude, or His judicial and royal power. Now this preposition ”at”
signifies a kind of approach to the right hand; thus denoting something in common, and yet with a distinction, as already observed (De Symb. ii). And this can be in three ways: first of all, by something common in nature, and a distinction in person; and thus Christ as the Son of G.o.d, sits at the right hand of the Father, because He has the same Nature as the Father: hence these things belong to the Son essentially, just as to the Father; and this is to be in equality with the Father. Secondly, according to the grace of union, which, on the contrary, implies distinction of nature, and unity of person. According to this, Christ as man is the Son of G.o.d, and consequently sits at the Father's right hand; yet so that the expression ”as” does not denote condition of nature, but unity of suppositum, as explained above (Q. 16, AA. 10, 11). Thirdly, the said approach can be understood according to habitual grace, which is more fully in Christ than in all other creatures, so much so that human nature in Christ is more blessed than all other creatures, and possesses over all other creatures royal and judiciary power.
So, then, if ”as” denote condition of nature, then Christ, as G.o.d, sits ”at the Father's right hand,” that is, ”in equality with the Father”; but as man, He sits ”at the right hand of the Father,” that is, ”in the Father's mightier gifts beyond all other creatures,” that is to say, ”in greater beat.i.tude,” and ”exercising judiciary power.”
But if ”as” denote unity of person, thus again as man, He sits at the Father's right hand ”as to equality of honor,” inasmuch as with the same honor we venerate the Son of G.o.d with His a.s.sumed nature, as was said above (Q. 25, A. 1).
Reply Obj. 1: Christ's humanity according to the conditions of His nature has not the glory or honor of the G.o.dhead, which it has nevertheless by reason of the Person with whom it is united. Hence Damascene adds in the pa.s.sage quoted: ”In which,” that is, in the glory of the G.o.dhead, ”the Son of G.o.d existing before ages, as G.o.d and consubstantial with the Father, sits in His conglorified flesh; for, under one adoration the one hypostasis, together with His flesh, is adored by every creature.”
Reply Obj. 2: Christ as man is subject to the Father, if ”as” denote the condition of nature: in which respect it does not belong to Him as man to sit at the Father's right hand, by reason of their mutual equality. But it does thus belong to Him to sit at the right hand of the Father, according as is thereby denoted the excellence of beat.i.tude and His judiciary power over every creature.